Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner — Pickthall
Shaykh Ibrāhīm Niasse (d. 1975) read the whole Qurʾān aloud at Medina Baye over fifty-six sessions between ẓuhr and ʿaṣr in Ramaḍān 1383/1964, and his students wrote those sessions down as Fī Riyāḍ al-Tafsīr. He comes back to the same āya elsewhere — in the fatwās, the Ḥikam, the poetry — decades apart. About the tafsīr →
In the printed edition: Sūrat Al-Nisāʾ begins at vol. 2, p. 146(Tūnis 2022, 10 vols.)
The āya above is Warsh ʿan Nāfiʿ, the rasm of the printed edition. The root behind each underlined word comes from a Ḥafṣ ʿan ʿĀṣim corpus, realigned to this Warsh text word by word; 125 of the 6,236 āyāt differ in word count between the two riwāyāt, and those were aligned rather than assumed. A word carries no underline where the corpus supplies no root. Lexicon entries are a reading aid and carry no page reference; the edition does not cite them. Page references elsewhere on this site follow the ten-volume Tunis 2022 printing this site was transcribed from; published scholarship on this text cites the six-volume Tunis 2010 printing, whose pagination is different.
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Exegesis of the verse
Sustained interpretation of the verse as a verse — lemma, gloss, expansion.
Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm
في رياض التفسير للقرآن الكريمtafsīr
1383 / 1964 · Arabic · Lesson 10, ¶57 · numbered by Ḥafṣ · lesson opens at vol. 2, p. 124 · the annual Ramaḍān cycle
•الْيَتَمِى) قبل البلوغ أو بعد البلوغ في دينهم وتصرفهم في أحوالهم حَتَّىّ إِذَا بَلَغُوا النِّكَاحَ) صاروا أهلا له بالاحتلام أو السن وهو استكمال خمس عشرة سنة هذا مذهب الشافعي، أو ثمانية عشر عاما في مذهب مالك أو بلغوا الحلم ( إِنَ انَسْتُم) أبصرتم مِنْهُمْ رُشْدا) صلاحا في دينهم ومالهم (فَادْفَعُوٓاْ إِلَيْهِمُۥٓ أَمْوَٰلَهُمْ وَلَا تَاكُلُوهَآ) أيها الأولياء (إِسْرَاجا) بغير حق (وَبِدَاراً) مبادرين إلى إنفاقها مخافة (آنْ يَكْبَرُوا) رشدا فيلزمكم تسليمها إليهم؛ {1(٠٠ (وَمَى كَانَ) من الأولياء (غَنِياً بَلْيَسْتَعْبِفْ) يعفّ عن مال اليتيم (وَمَن كَالَ بَفِيراً بَلْيَاكُلْ بِالْمَعْرُوبِ بقدر أجرة عمله ( بَإِذَا دَبَعْتُمْ إِلَّيْهِمْ ) إلى
Two questions: whether the attributes in ﴿a guidance for those of taqwā﴾ (Q 2:2–5) are one or distinct; and who is meant in ﴿if you perceive in them sound judgement﴾ (Q 4:6)
tafsīr
السؤال الأول عن قوله تعالى: ﴿هُدًى لِّلْمُتَّقِينَ…﴾ (البقرة:2-5) هل الصفات متحدة أو متباينة؟ … السؤال الثاني: عن قوله تعالى: ﴿فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْداً فَٱدْفَعُوٓاْ إِلَيْهِمْ﴾ (النساء:6) من المراد بهم في هذه الآية من أرباب الأحوال؟
al-Fatāwā wa-l-ajwiba · undated · Arabic · §4, p. 249 · Mawsūʿat al-āthār al-nathriyya li-ṣāḥib al-fayḍa al-Tijāniyya, maḥwar 5 · compiled by Muḥammad b. al-Shaykh ʿAbd Allāh al-Tijānī · answered in writing
السؤال الثاني: عن قوله تعالى: ﴿فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْداً فَٱدْفَعُوٓاْ إِلَيْهِمْ﴾ (النساء:6) من المراد بهم في هذه الآية من أرباب الأحوال؟ فأجبت: أن المراد بهم -والله تعالى أعلم- الرجال الأقوياء في السلوك والاجتهاد ومتابعة الشيخ. والمال هنا ما ترك المشايخ والإخوان في الله.
The second question: about ﴿And if you perceive in them sound judgement, then hand over to them﴾ (al-Nisāʾ 6) — who is meant by “them” in this verse, among the masters of the states? So I answered: what is meant by them — and Allah knows best — is the men who are strong in sulūk, in striving, and in following the shaykh. And “the property” here is what the shaykhs and the brethren in Allah left behind.
Excerpt from the answer; the full text is not published here. Translation by Amadu Kunateh. The compiler's footnotes are not included.
§4. The edition prints this reference itself.
Entries are grouped by what Shaykh Ibrāhīm is doing with the verse, then ordered oldest first inside each group, so the same words can be seen carrying different work across a career. Every entry names the witness it comes from and how well attested the attribution is. Loci that are known but not yet available are listed rather than hidden. Beyond Fī Riyāḍ al-Tafsīr, 156 āyāt have so far been indexed from his other writings — the Ḥikam, the fatwās, Kāshif al-Ilbās, theQanābīl, the Tafsīr Maʿānī cassettes. A verse with nothing under this heading has not been searched in them and found wanting; it has not been searched.